Malign (987) (blasphemeo derived from bláx = sluggish, slow, stupid + phémē = rumor, fame) OR MORE LIKELY (derived from bláptō = to hurt, injure, harm + phémē from phēmí = to speak) means literally to speak to harm and in general therefore means to bring into ill repute and so to slander, to defame (to harm the reputation of by libel or slander), speak evil of, to rail at (revile or scold in harsh, insolent, or abusive language and rail stresses an unrestrained berating), to speak calumny (noun form = a misrepresentation intended to blacken another’s reputation = the act of uttering false charges or misrepresentations maliciously calculated to damage another’s reputation), to calumniate (verb form = to utter maliciously false statements, charges, or imputations about - calumniate imputes malice to the speaker and falsity to the assertions) Blasphemeo is used 34 times in the NT -- Mt 9:3; 26:65; 27:39; Mk 2:7; 3:28, 29; 15:29; 10" class="scriptRef">Lk 12:10; 22:65; 23:39; Jn 10:36; Acts 13:45; 18:6; 19:37; 26:11; Ro 2:24-note; Ro 3:8-note; Ro 14:16-note; 1Co 10:30; 1Ti 1:20; 6:1; Titus 2:5-note; Titus 3:2-note; James 2:7; 1Pe 4:4-note; 2Pe 2:2-note, 2Pe 2:10-note, 2Pe 2:12-note; Jude 1:8, 10; Re 13:6-note; Re 16:9-note, Re 16:11-note, Re 16:21-note The NAS translates blasphemeo as -- blaspheme(4), blasphemed(6), blasphemers(1), blasphemes(3), blaspheming(4), dishonored(1),hurling abuse(3), malign(2), maligned(1), revile(3), reviling(1), slandered(1), slanderously reported(1), spoken against(1), spoken of as evil(m)(1), utter(1). There are 5 uses of blasphemeo in the Septuagint (LXX)- 2Ki. 19:4, 6, 22; Is 52:5; Da 3:29 Note that Paul is not saying that we are never to talk of and expose the evils of men but just that we are not to do so with a malicious intent to injure their reputation. Literally Titus 3:2 reads "no one continually malign". Clearly "no one" refers first to God but also includes men, whether believers are not, even those who contribute most to the assault on biblical standards! Our Lord Jesus has set the example for us to follow in His steps, for even "while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously." (see note 1 Peter 2:23). In sum, even while contending against the worst of sins committed by the worst of sinners, we must never stoop to maligning those whose sin we detest. J. Vernon McGee explains "malign no one" by adding that "we are to malign no one, and we are not to repeat gossip. It has been said that you can’t believe everything you hear today, but you can repeat it! That is what he is talking about here—we are not to repeat what we hear. Many evil reports are passed from person to person without even a shred of evidence that the report is true. Another old saying is that some people will believe anything if it is whispered to them!" (McGee, J V: Thru the Bible Commentary: Thomas Nelson) The Life Application Bible has an interesting note on this gossip, referring to it as "passive slander" -- "We don’t often call it by its right name, but gossip is passive slander, and it is a massive problem in churches today. It may be even worse than slander due to its dishonesty. A slanderer actively wants to attack and hurt someone, so that person is easily identified. Gossipers don’t care whether or not a person is hurt as they pass along dishonest and harmful information. Churches can save a lot of headaches and heartaches by not allowing gossip (or gossipers) to gain a foothold." (Barton, B, et al: The NIV Life Application Commentary Series: Tyndale) Matthew Henry comments that we are "to speak evil of none, unjustly and falsely, or unnecessarily, without call, and when it may do hurt but no good to the person himself or any other. If no good can be spoken, rather than speak evil unnecessarily, say nothing. We must never take pleasure in speaking ill of others, nor make the worst of any thing, but the best we can. We must not go up and down as tale-bearers, carrying ill-natured stories, to the prejudice of our neighbour’s good name and the destruction of brotherly love. Misrepresentations, or insinuations of bad intentions, or of hypocrisy in what is done, things out of our reach or cognizance, these come within the reach of this prohibition. As this evil is too common, so it is of great malignity." (Bolding added) (Matthew Henry's commentary on the whole Bible) The idea of blasphemeo is that the words spoken hurt or smite the reputation of another. It means to destroy or discredit another's good name by speaking evil against them. In the context of the NT, the "reputation" or "good name" slandered or discredited is usually that of God or of His Truth. Blasphemeo refers to a “malicious misrepresentation”. Note that in several of the New Testament uses of blasphemeo, we see that the actions of professed Christians can speak louder than their words and thus convey "malicious misrepresentation" of God and/or the Gospel to those who observe those actions. In such situations God and His Gospel have in effect been blasphemed. Thus Christians for their part must take care that they do not, by their own conduct, give cause for blasphemy against God or against his word. Wiersbe explains that Blasphemy involves much more than taking God’s name in vain, though that is at the heart of it. A person blasphemes God when he takes His Word lightly and even jests about it or when he deliberately defies God to judge Him. (Bolding added) (Wiersbe, W: Bible Exposition Commentary. 1989. Victor) It is used specifically of those who by contemptuous speech intentionally come short of the reverence due to God or to sacred things. For example as the Lord of Glory hung on the Cross those passing by were hurling abuse (blasphemeo - imperfect tense = pictures over and over they cried out) at Him, wagging their heads (Mt 27:39) As MacDonald has written If the cross reveals God’s love, it also reveals man’s depravity. Passers-by paused long enough to jeer at (and blaspheme) the Shepherd as He was dying for the sheep (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson) Luke records that even one of the criminals who were hanged there was hurling abuse (blasphemeo - imperfect tense = pictures him doing this over and over) at Him, saying, “Are You not the Christ? Save Yourself and us! (Lk 23:39). As incredible as the criminal's blasphemy of Jesus was, John records another instance almost as unbelievable, describing the final outpouring of the wrath of God during the seven bowl judgments, writing that even in the face of huge hailstones, about one hundred pounds each coming down from heaven upon men, rather than repenting, they blasphemed God because of the plague of the hail, because its plague was extremely severe. (see note Revelation 16:21) In Judaism blasphemeo referred to words or deeds that impugned God’s honor and injured His holiness, such as ascribing to oneself divine powers and the penalty for this sin in the OT was death by stoning! In the Greek secular literature blasphemeo meant abusive speech, personal mockery or blasphemy. It is tragic that many Christians speak contemptuously of politicians and other public figures, not realizing that in doing so they hinder the work of redemption. David's prayer is apropos when we are tempted to speak inappropriately and in a malicious, demeaning way of others Set (imperative!) a guard, O LORD, over my mouth. Keep watch (imperative!) over the door of my lips. (Ps 141:3) (See Spurgeon's comment) Regarding the so-called unpardonable sin, Luke records the words of Jesus declaring that everyone who will speak a word against the Son of Man, it shall be forgiven him; but he who blasphemes (blasphemeo) against the Holy Spirit, it shall not be forgiven him. (Lk 12:10). This was not a sin of ignorance, but a deliberate, willful, settled hostility toward Christ—exemplified by the Pharisees in Matthew 12:22, 23,24, 25, 26, 27, 28, 29, 30, 31, 32, who attributed to Satan the work of Christ (cf. Lk 11:15). When a man blasphemes with his mouth, that is not the thing that condemns him. It is the attitude of his heart, which is a permanent condition, unless of course he stops resisting. This "unpardonable sin" is to resist the convicting work of the Holy Spirit in the heart and life. Let's look at an illustration of the meaning of blasphemy as it is used as a malicious misrepresentation which results in hurting or damaging another’s reputation. Paul in addressing the "religious Jew" writes that the name of God is blasphemed among the Gentiles because of you" (Ro 2:24-note quoting Is 52:5 which is one of the 5 OT verses to use blasphemeo in the Septuagint) Paul's point is that the Gentiles judged the Lord, as men always do, by those who professed to be His followers, in this case the Jews. This is one reason Paul and the early missionaries did not go around preaching against the sinful institution of slavery. Such a practice would have misrepresented and discredited the gospel as a militant message which was trying to undermine the social order and the progress of the Gospel would have been greatly hindered. Applying this truth to all of us, remember that few things hinder the cause of Christ like the bad reputations of professing Christians who are members of orthodox churches! Are you "walking the talk" or is your lifestyle amounting to "blasphemy" of the Name of God? Earlier in this letter Paul had used the verb blasphemeo in his instruction to older women to so conduct themselves that the word of God may not be (present tense - continually) dishonored (blasphemed, spoken against, slandered). (Titus 2:5-note) Wiersbe comments That the Word of God be not blasphemed” is a good motive for cooperation and obedience in the home. Wiersbe adds that "It is sad to see the way family problems, and even divorces, among Christians cause unsaved people to sneer at the Bible." (Wiersbe, W: Bible Exposition Commentary. 1989. Victor) Paul writing instructions to Timothy declares "Let all who are under the yoke as slaves regard their own masters as worthy of all honor so that the name of God and our doctrine may not be spoken against. (blasphemeo)" (1 Ti 6:1) Wuest writes that this expression, “the name of God,” refers to all that God is in His matchless Person as deity. Rebellion on the part of these Christian slaves would bring reproach upon all that God is in Himself. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans) Paul's point is that they manner in which believers act while under the authority of another affects how people view the message of salvation Christians proclaim. If the pagans could say that Christian slaves were not as dependable as non-Christian slaves, the gospel would be in essence be blasphemed. It is interesting to note that in the early church, Christian slaves generally commanded a higher price on the slave market than unbelievers. If a master knew that a certain slave on the auction block was a Christian, he would generally be willing to pay more for that slave, since he knew that the slave would serve him faithfully and well. This is high tribute to the Christian faith and testimony to the fact that they had heed the warning not to conduct themselves in such a way as to blaspheme the Name or doctrine of God! The fact that our "citizenship is in heaven" (see note Philippians 3:20) does not absolve us from our responsibilities in this present evil age and we must still conduct ourselves in a manner worthy of the Lord for all believers are "ambassadors of Christ" (2Co 5:20 with a "ministry of reconciliation" 2Co 5:17, 18, 19) who are "living epistles" the unsaved world is "reading". Transformed lives are one of the most eloquent testimonies of the power of the Gospel. When we malign others we give a poor testimony of the saving power of the Gospel. Paul writing to the saints at Ephesus exhorted them to Let all bitterness and wrath and anger and clamor and slander (blasphemia) be put away from you, along with all malice. (Eph 4:31-note). You are writing a Gospel, A chapter each day, By the deeds that you do And the words that you say. Men read what you write, Whether faithful or true: Just what is the Gospel According to you? --- Author unknown Paul dealt severely with blasphemy writing that Hymenaeus and Alexander...(were) delivered over to Satan, so that they may be taught not to blaspheme. (1Ti 1:20) Proverbs says that one of the six things God hates is one who spreads strife among brothers. (Pr 6:19) Barnes has a lengthy note commenting that We are not to say anything to anyone, or of anyone, which will do him injury. We are never to utter anything which we know to be false about him or to give such a coloring to his words or conduct as to do him wrong in any way. We should always so speak to him and of him in such a way that he will have no reason to complain that he is an injured man. It may be necessary, when we are called to state what we know of his character, to say things which are not at all in his favor, or things which he has said or done that were wrong; but, (1) we should never do this for the purpose of doing him injury, or so as to find a pleasure in it; and,(2) where it is necessary to make the statement, it should be so as to do him no injustice. We should give no improper coloring. We should exaggerate no circumstances. We should never attempt to express ourselves about his motives, or charge on him bad motives - for we know not what his motives were (Ed note: We never do this do we? Clearly we all do this.). We should state every palliating circumstance of which we have knowledge, and do entire justice to it. We should not make the bad traits of his character prominent, and pass over all that is good. (Titus 3) Luke records Paul's own testimony that he punished (Christians) often in all the synagogues...tried to force them to blaspheme and being furiously enraged at them...kept pursuing them even to foreign cities. (Acts 26:11) Paul himself tried to force Christians to blaspheme either by getting them to say that Jesus was not the Christ or by getting them to recant their belief in Him. NOT BLASPHEMING GOD POLYCARP'S PEERLESS EXAMPLE Polycarp was the Bishop of Smyrna about the middle of the second century. He was arrested for his faith and threatened with death if he did not recant. “Eighty and six years have I served Him,” the saintly Bishop replied, “and He never did me any injury. How can I blaspheme my King and my Saviour?” “I have respect for your age,” said the Roman proconsul Statius Quadratus. “Simply say, ‘Away with the atheists,’ swear by the godhead of Caesar, and blaspheme Christ! and be set free.” By “the atheists” he meant the Christians who would not acknowledge that Caesar was “lord.” The old man pointed to the crowd of Roman pagans surrounding him, and cried, “Away with the atheists!” The proconsul threatened him with burning, and Polycarp replied: “You threaten me with the fire that burns for a time, and is quickly quenched, for you do not know the fire which awaits the wicked in the judgment to come and in everlasting punishment. Why are you waiting? Come, do what you will.” Polycarp was burned at the stake and in his martyrdom instead of bringing blasphemy, brought glory to the name of Jesus Christ. TO BE UNCONTENTIOUS: amachous einai (PAN): Be (einai) is present tense calling for an uncontentious spirit to be the Cretan Christian's continual practice or habit of life (only possible for a believer who is filled with/controlled by the Holy Spirit). Lenski remarks that people who are ever fighting are wretched citizens and neighbors. Such a disposition mars the influence of Christian people. Be continually refusing to engage in quarrels and conflicts. "Go to the page below to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/titus_32.htm#MALIGN%20BLASPHEMEO